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The Mary Baker Eddy Library examines Eddy’s correspondence and documents related to the 1881 chartering, development and fruition of the Massachusetts Metaphysical College. The College, an institution meant to teach Eddy’s metaphysical healing method, accepted both sexes regardless of age or gender. Eddy intended her students to practice what they learned back in their own communities.

The practice of Communion in The Mother Church would come to differ from that in the Christian Science branch churches. Due to the excessive popularity of Communion services in The Mother Church, in 1908 Mary Baker Eddy ceased the practice out of concern that it was becoming too social an event. However, Communion services continued in the branch churches.

Mary Baker Eddy’s support for the emancipation of slaves in the confederate states is shown through her correspondence with Union Army generals Benjamin Butler and John Fremont in their efforts and support of the emancipation of slaves. Along with regular correspondence, Eddy took initiative and drafted a petition in support of the Emancipation Proclamation.

Mary Baker Eddy’s approach to the weather is the topic of research, including stories of how threatening weather and the laws of nature were made subordinate to God’s divine law. One student of Eddy’s explains how she instructed them not to try to control the weather. Rather, their prayers were to affirm that God, not outside influences, governs the weather.

Due to the long-standing debate over Mary Baker Eddy’s use of morphine, the Mary Baker Eddy Library sought to resolve it in order to restore focus on Eddy’s larger record. Calvin Frye’s diaries had recorded several instances of Eddy’s use of morphine, but some claimed his diaries had been altered. A forensic analysis in 2021 concluded the diaries are reliable.

Christian Scientists from Chicago would convince a skeptical Mary Baker Eddy to participate in the 1893 World’s Parliament of Religions with its message of unity among all religions. Although the address was enthusiastically received, its overall negative impact was the association of Christian Science with theosophy and Vedanta, and the crystalizing of opposition from the more traditional Christian Churches.

Mary Baker Patterson [Eddy] responded to newspaper accounts of the courage and wisdom of the Union Army General, Benjamin F. Butler. As commander of the fort where three enslaved men sought refuge, Butler’s defense became a foundation for legal freedom for slaves. Eddy’s letter to Butler sheds light on her anti-slavery convictions and willingness to advocate for them. 

Countess Dorothy von Moltke was a devoted Christian Scientist and strong advocate for the German translation of Mary Baker Eddy’s textbook Science and Health. Throughout her life, she worked to make Christian Science more accessible to German-speaking followers by providing English lessons and by serving on the translation committee that ultimately completed the first foreign language translation of Science and Health.

Voorhees offers new scholarship on a broad array of topics related to Christian Science identity focusing on reception history. With attention to fully resourced details and modern scholarship, Voorhees outlines the reception history of Christian Science in fields of religion, women studies, American history, politics, medicine, and metaphysics. She probes Mary Baker Eddy’s relationships with contemporary scholars, religion leaders, and students.

Swensen documents how, in the fifteen years after the passing of Mary Baker Eddy (1910-1925), the Christian Science Board of Directors consolidated and centralized their authority both at Church headquarters and over local branch churches. Mirroring a corporate business model, church organization, administration, and standardization were merged with obedience and loyalty. 

The objective of Armer’s study of Mary Baker Eddy’s establishment of her Massachusetts Metaphysical College is to highlight the achievements of women pioneers in higher education and entrepreneurial successes. Characteristics of Eddy’s business success included taking risk, managerial skills, knowledge of the product and the market, financial resources to produce capital, and enough success to produce profits.

Peidle finds common ground between Christian Science and Vedanta (represented by Swami Vivekananda), by examining a speech written by Mary Baker Eddy for the 1893 Parliament of World Religions, as well as her other writings, and Vivekananda’s correspondence. Vivekananda first learned about Christian Science at the Parliament. His later ill health prompted an interest in the nature of healing and reality.

Eddy’s first published reference to the subject of vaccination was in an 1880 sermon. In 1900, Eddy was consulted by some Christian Science parents, including her son, who wanted to keep their children from school due to their opposition to vaccination laws. But Eddy recommended compliance with the law and affirmed that one could also submit to the providence of God. 

Eder finds in Mary Baker Eddy’s writings about masculinity that Christian Science could not be practiced only as an ethereal form of religion (caricatured as a woman) but reflect “a discernible and repeated thrust to extend the reach of Christian Science thought and practice beyond the sheltered sphere of nineteenth-century feminine religiosity into the proving grounds of the public realm.”

McNeil’s extensive research of all the original papers of Phineas P. Quimby in conjunction with the vast holdings of The Mary Baker Eddy Library has brought resolution to the complex questions about the alleged influence mental healer Quimby had on Eddy’s later founding of Christian Science. McNeil also covers other important 19th-century figures as well as other relevant subjects, such as Mark Twain and Christian Science and early animal magnetism in 1830s and 1840s America.

The Mary Baker Eddy Library discovered letters to Eddy from student Lucinda Reeves detailing accounts of the healing of Black Americans. Reeves first healed a Black American family and later two other patients. These accounts of healing are significant because they show that Black Americans had encounters with Christian Science earlier than previously thought.

This chapter, written by the Church, provides information that will help health care providers understand the spiritual needs of Christian Scientists in a practical, clinical setting. Besides a background history of Mary Baker Eddy, the formation of the Church, and its foundational teachings, the chapter explains reliance on prayer for healing as an individual choice, and the adherence to law when it comes to infectious diseases.

Reesman details many parallels between Mark Twain’s troubled later life and his one-dimensional literary portrayals of both Joan of Arc and Mary Baker Eddy. Both were visionaries. Joan’s voice in her trial record is consistent, but Eddy was delusional. Eddy uses her mentor, Quimby’s, words for her own profit. Both of Twain’s literary portrayals put his own personality on full display.

This comprehensive 80-page chronology begins with the birth of Mary Baker Eddy in 1821 and ends with her funeral in 1910. In between, it includes the individuals, events, and publications connected to the multifaceted life of Eddy. The scholar can also tap into the Chronology’s extensive footnoting for source material.

Swensen examines the initial flock and organization of the Church Mary Baker Eddy founded and then disbanded ten years later. The early 1880s brought new members and stability, spurring Eddy to organize. But this embattled precursor of today’s Mother Church would be irredeemably challenged by a volatile membership, unreliable preaching by invited clergy, and confusion over competing metaphysical groups.

Zamparutti claims that Mary Baker Eddy employs Plato’s dialectical method (defining terms by reference to their opposite) to transform the Platonic idea of ‘substance’ into a spiritual principle, God. From Platonist assumptions, Eddy re-conceives substance as the one immaterial Spirit. Burke, as an agnostic, developed his philosophy of language by converting some of Eddy’s ideas learned in childhood, to secular usage.

Eddy spent her last three years living in a grand residence outside of Boston. This well-referenced book details her life and the lives of her loyal household— a family of workers who came to support Eddy and the Cause of Christian Science. Frederick references staff diaries and written reminiscences to highlight qualities brought to their tasks, blessings received, and lessons learned.

Hamilton contends that the Bible, not Phineas P. Quimby or Transcendentalists, was the primary influence on Mary Baker Eddy’s life and writings. She never assigned authority to her primary work “Science and Health” over the Bible—the most significant source for her ideas. The Bible and Christianity were the focus of her 30-year writing and revisions of “Science and Health.”

The structure of this dissertation is a critical theological conversation between Mary Baker Eddy’s Science and Health and the 2nd-century Christian text, the Secret Revelation of John. It uses methodology from Practical Theology to highlight epistemological contrasts and similarities between the two texts and between their worldviews and orthodox worldviews. A common theological foundation lies beneath healing practices for both texts.

The metaphysical nature of the religious belief and practice of Christian Science triggered theological, ecclesial, legal, medical, scientific, and moral controversies. Mary Baker Eddy also dealt with stress and trauma throughout her life. The metaphysical aspect of Christian Science does not detract from its practicality in human experience, as the metaphysically induced healing is evidence of the full salvation to come.

Dean, a graduate student in American Religious History, examines the life of Mary Baker Eddy through a psychological lens—”her desires, her fears, the way in which she came to this [Christian Science] doctrine, and her state of mind throughout her life” (61). His aim is to humanize Eddy beyond the stereotypical views of her as either saint or fraud.

Implementing feminist rhetorical criticism, Tencza examines Mary Baker Eddy’s strategic use of rhetoric to create meaning in her writings, reinforced by the integrity of her character. Tencza sees Eddy working within three frameworks: an ethic of care [mother-like pathos], extreme utilization of ethos [her character integrity], and logos [ability to make meaning]—all of which coalesce into her rhetoric of confidence.

The Oconto, Wisconsin Christian Science Church was built in 1886, the first Christian Science church in the world. Lewis, a media representative for Christian Science, commemorates its continuing services over the past 130 years, as well as its place in the National Register of Historic Places. She documents the church’s beginnings and gives a brief biography of Mary Baker Eddy.

In response to the unrestrained muckraking attacks on Mary Baker Eddy, Yemma, a late 19th century journalist, decided to give serious consideration to the meaning of Mary Baker Eddy’s work and her contribution to human development. The 2016 Christian Science Journal brings Flower’s work to light today.

Squires sees the opening of the Mary Baker Eddy Library as an opportunity for literary scholars to give closer attention to the history, doctrines, and distinctions of Christian Science. Only then will there be an honest and accurate account for the literature that seeks to represent or critique them. 

Moses’s 1916 book intended to foster a Jewish spiritual renaissance and to prove that Judaism long held what appears so attractive to the early 20th-century Jewish converts to Christian Science: divine healing, affirmative prayer, and a religion of love and law. He catalogs Jewish scripture illustrating healing and divine love, and contrasts Christian Science tenets with Jewish faith.

Paulson provides a defense of Christian Science as Christian, citing two main points: 1) from earliest times there have been many Christianities of which Christian Science is one expression; 2) Eddy’s Christianity was born out of her difficult life experiences and search of scripture. She became “a Christian reformer, seeking to revitalize the Bible’s practical, transformative power.”

In this brief article, Westbrook makes some comparisons between Christian Science and Scientology. In common both draw on a theological link between science and religion, and both refer to their main church body as their ‘Mother Church.’ But mainly Westbrook points out their dramatic differences in theology, organization and mission.

In this brief paper, Rider compares theological interpretations of biblical texts between Christian Science and Christian orthodoxy, arguing for a radical difference. The texts he selected include creation stories in Genesis, the Lord’s Prayer, the miracles of Jesus, and his crucifixion and resurrection.

Feminist scholarship will benefit from this research on Eddy’s relation to the suffragist movement and why the chapter ‘Marriage’ is placed in an early, prominent position in Science and Health. Eddy had stated that Science and Health had ‘crossed swords with the free love’ as embraced by Spiritualists and Revivalists, even as they were drawn to Christian Science because of its radical departure from the patriarchal church.

This essay by an adherent of Christian Science accompanies the main article on Christian Science. Paulson describes her childhood experience and how her religious practice was her primary source of comfort and healing. She recognizes distinctions between Christian Science and orthodox Christianity and explains why she thinks the typical orthodox view of Christian Science’s similarity with Gnosticism is misleading. 

This essay on Christian Science is one of many descriptive introductions of various religions and their relation to evangelical Christianity. Simmons notes that the ‘Christian’ element in Christian Science involves a radical reinterpretation of Jesus and his role in the New Testament. Mary Baker Eddy stressed the practical nature of her ‘science’ in human challenges, thus highlighting the focus on healing. 

Gallagher examines Mary Baker Eddy’s and Helen Schucman’s (A Course in Miracles) interpretation of scripture and development of their own canons. Gallagher sees Eddy’s Science and Health as a Bible companion which has the power to heal the reader and requires deep study. Similarly, Gallagher sees Schucman’s ACIM as indispensable to understanding the Bible, providing a mystical interpretation of scripture.

Janik traces the historical path of mesmerism from Franz Mesmer’s late 18th-century theories on animal magnetism, leading to de Puysegur’s discovery of hypnosis, to Charles Poyan’s 1830 lecture tour introducing mesmerism and hypnotism to New England, to Phineas Quimby’s mind cure practice, to Mary Baker Eddy’s Christian Science movement, to New Thought and eventually today’s clinical psychology.

Gallagher highlights four American alternative Christianities able to maintain continuity and gain legitimacy by retaining elements of the dominant Christianity and texts of its day, while also engaging in a “creative exercise of interpretive ingenuity” that resulted in a novel message evoked from familiar symbolic capital.

Fraser, a harsh critic of Christian Science, focuses on the history of its health practices in relation to the development of Western medicine. Eddy “left a movement that American society found simultaneously appealing (in its emphasis on Emersonian self-reliance) and troubling (for its wholesale rejection of medicine).”

Hendrickson discusses the American history of metaphysical healing practices from Native Americans to the present and identifies characteristics of diverse types of healing. Mary Baker Eddy and Christian Science are discussed within the context of Quimbyism and New Thought, with the distinction made between the Christian basis of Eddy and the more materialistic, secular basis of the latter.

Hutchinson defines New Thought as any American metaphysical religion affiliated with Phineas P. Quimby, Mary Baker Eddy and Emma Curtis Hopkins. They expanded from their emphasis on healing to a focus on prosperity theology; and Hutchinson observes that since Eddy rejected materialism, the New Thought emphasis on prosperity—while popular in mainstream Christian America—differentiated it from Christian Science.

Willsky claims Mary Baker Eddy’s Science and Health (among other 19th-century works) was a reaction to the dogmatism of the Plain Bible ethos of American Protestantism. The predominant interpretation of the Bible as ‘plain’ meant its message, as understood by Reformed and evangelical Protestant culture, was authoritatively true. Eddy made the best attempt to modify this notion with divine healing revelations.

In an ecumenical context, Paulson illustrates common ground between the healing mission and Christian salvation of Christian Science which results in a transformed soul and body. But the lack of fellowship between Christian Scientists and other Christians could be due to lack of respect for women’s leadership on the one hand and arrogance on the other, resulting in isolation.

Stokes argues that Mary Baker Eddy’s human story resembles the plot line of American literary sentimentalism of the 19th century, but she cautions that such sentimental narratives were not as emotionally overwrought as critics have charged. Sentimentalism did not merely trace tragedies but offered readers a protocol for managing agony and loss. It constituted Christian piety as incompatible with body glorification.

This is the well-researched and definitive history of a major lawsuit (one of the biggest national news items in 1907) against Mary Baker Eddy. Ostensibly, this ‘Next Friends’ suit was to protect the interests of Mary Baker Eddy and her inheritance by way of arguing that Eddy was the helpless dupe of her male employees. Eddy eventually won the suit.

Although these contemporary authors never met, their mutual interest in sincere religion and the power of thought inevitably brought the two distinguished figures into a provocative relationship. The fact that he shifted his position on Christian Science several times indicates the conflict within his own worldview. It was no more insane than any other channel of human thought. Just more interesting.

This report attempts to explain why Christian Science has failed to grow as its founder predicted. It claims that a faulty Church organization has been improperly governing since the death of Mary Baker Eddy, primarily because of the assumption of complete authority by the self-perpetuating Board of Directors, their interpretation of the Church Manual, and the presumed need for a church organization at all.

A scholar of American Religious Studies and Women’s Studies, Voorhees examines how 19th-century American social and religious movements impacted Eddy’s evolving first six editions of her book. Each edition provides a thematic window into how Eddy’s writing charted its own independent course. Voorhees explores Eddy’s rhetorical defense for her textbook as both discovery and revelation in spite of its many editions.

​​Hines’s study on the relationship between illness, disability, and sin in the healing theologies of three American-born religions, including Christian Science, highlights the 19th-century context from which they came. Reacting against the prevalent Calvinist notion of illness and disability offering salvific powers, Christian Science argues that sickness is not God-made. But sick people can feel blamed for their infirmities.

Squires’s research resolves the controversial claims to authorship of the 1907 polemic series in McClure’s, “The Life of Mary Baker G. Eddy.” Squires finds that Willa Cather never took ownership of it, but the multi-authorship makes the relationship among all contributors ambiguous. The work should be understood in the context of the raging public debates at the time.

Although written for young readers, “A World More Bright” contains details for those interested in the personal side of Mary Baker Eddy’s life story. For those more familiar with other biographies on Eddy, this book offers new facts that may be useful for filling in gaps of historical interest. Typical biographical controversies are mentioned but not critiqued by the authors.

Unlike the first volume in this Expanded Version of the We Knew Mary Baker Eddy series, this second volume includes all new material unavailable in the original series of four volumes by the same title. These self-selected writers were workers who held great admiration for Eddy, but several also acknowledged Eddy’s severe expectations for those who served her.

This brief encyclopedic entry, written at the request of The Mary Baker Eddy Library, offers in three pages a succinct outline of Mary Baker Eddy’s life and a clear and accurate portrayal of her importance as a student of the Bible and religious thinker. “Her unique method of biblical interpretation will be of interest to biblical scholars… independently of the religion she founded and the healing-system she established.”

Voorhees explains that Eddy never intended to become a role model for gender parity, but it emerged naturally as a by-product of her larger purpose and project of revealing the nature of Christian salvation. In contrast to Elizabeth Cady Stanton, Voorhees illustrates how the ‘Woman Question’ for Eddy is emphatic and radical, yet qualified and ultimately subsumed by her soteriology.

Simon assesses autobiographies of some early Americans, including Mary Baker Eddy, using affect theory to assess primal sources of original thought that only later become expressible in language and reason. She focuses on Eddy’s Genesis-derived definition of deity that reverses the subordination of women, and her other statements about gender as culturally constructed.

Albanese’s undergraduate textbook explains Christian Science in the context of the evolution of religions and the meaning of religion in America. Christian Science was one of the 19th-century new religions that made considerable demands on its members, as new sects often did.  Albanese’s theological explanations of Christian Science are based on her thorough knowledge of the American metaphysical movement.

Rapport argues that both Christian Science and the Unity School of Christianity came into being during an emerging scientific worldview, and implemented their “scientific rationale and language as a strategy to validate themselves in late 19th-century America.” But, whereas Unity used science to complement Protestantism, Eddy employed scientific language to defy mainstream science and religion.

This is a survey of notable Christian Science church architectural styles in America and Europe, and the architects who designed them. Although most of the churches built between 1897 and 1925 emulated a classical style, conveying a rational spirituality, other churches broke from this mold to reflect the more democratic and local traditions of the individual congregations.

Scalise explores the widespread public debate surrounding metaphysical healing in the late nineteenth-century, especially through the study of rhetorical theories and practices of Mary Baker Eddy and Emma Curtis Hopkins. They were both part of the conciliatory project of liberal Christianity during the period, challenging the assumption that the rhetorical practices exhibited in the liberal and Christian traditions are inherently contradictory.

The commonly mischaracterized and consequently overlooked relationship between Eddy and her former student, Gestefeld, should be re-examined because of its rich theological and biographical potential. Voorhees’s closer look at their correspondence indicates a mutually respectful relationship before they parted ways on grounds of theological differences—Gestefeld’s theosophical eclecticism versus Eddy’s unorthodox Christian particularism, and not because of Eddy’s authoritarian reasons.

In 2009, The Christian Science Monitor had just become the first newspaper to support a multiplatform format: csmonitor.com, a 24/7 website. Fuller’s research and writing on the Monitor contributes substantive support for scholars of 21st-century journalism and the study of the formation of Christian Science in the closing years of Mary Baker Eddy’s life when she established the Monitor.

​​This first volume (of two), of the expanded version of a series of reminiscences from those who knew Eddy personally and worked closely with her, represents a segment of the Christian Science community that was profoundly committed to ‘the Cause.’  They wanted to serve Eddy, their Leader (whom they called ‘Mother’) unselfishly and faithfully, and they clearly revered her.

Bibliographer Swensen provides a social profile of the membership, internal operations and founding leadership (Augusta Stetson and Laura Lathrop) of the two largest Christian Science churches in the eastern U.S.—First and Second Church, New York City. Accessing the church records and the extensive correspondence between Mary Baker Eddy and New York church members, Swensen sees his study as a window into the rocket-rise of this vibrant new movement as a whole.

Ivey’s history of Christian Science covers a broad range of topics including a brief history of Eddy’s personal preparation for the founding of the Church, the healing theology of Christian Science, the establishment of the Church, broader contexts of the appeal of Christian Science, the role of language for its expression, the maturing years in the early 20th century, and the challenges of adapting to a changing world in the late 20th century.

This Commission is the city of Boston’s report recommending the Christian Science Publishing Society Center complex as a designated landmark. The Report includes a comprehensive description of the physical site and its uses, history of The Mother Church, history and development of the Fenway neighborhood, the Center’s architectural history and significance, property and zoning issues, the assessed value of the property, etc.

Four women— Emma and Abigail Dyer (daughter of Emma) Thompson, Janette Weller, and Annie M. Knott—were selected as representative of the pioneering work of early Christian Scientists due not to their gender, but to the available historical evidence, the range of their contributions to the history of Christian Science, and the relative familiarity of that person among today’s Christian Scientists.

Specific to Eddy, Ingham relates feminist themes to her groundbreaking textbook, Science and Health, as well as many of her earlier writings and sensibilities. Specifically, Ingham lays out Stanton’s and Eddy’s exegesis of the first and last books of the Bible, thereby providing an interpretive space from which to challenge a singular definition concerning creation in Genesis and prophecy in Revelation.

In the late 19th-century era, when the Pauline corpus was often quoted to legitimize women’s subordination, Mary Baker Eddy presented in her writings a rereading of the Pauline tradition as liberating for women. Huff shows how Eddy made the case and modeled in her life that women as well as men have legitimate dominion and must not be dominated.

Simon unpacks Mary Baker Eddy’s theological construct of the feminine divine and shows how Eddy mobilizes her conception of a benevolent maternal deity to challenge the gender ideology and conventions of her day. She finds in Eddy’s Genesis interpretation her ultimate goal: her feminized divine is an enabling belief that undoes Adam’s dream—the history of error, an assumed material selfhood.

Armer demonstrates how Mary Baker Eddy’s contribution to the field of Adult Education merits a title, the Mother of Adult Education. Eddy’s contributions were made to a field not even distinguishable at her death. Her educational legacy consists of her mandate of total disregard of sex distinctions in students and teachers, lifelong learning, vocational application, service learning, and independent self-directed study.

Choi’s and Huff’s chapters explore how two 19th-century Christian women, Lucy Rider Meyer and Mary Baker Eddy respectively, interpreted Pauline and deuteron-Pauline texts to validate women’s empowerment in the Church. Hogan then details striking similarities between Meyer’s and Eddy’s approaches to these texts, and that of many recent feminist and womanist scholars.

This exhaustive, groundbreaking book, of special interest to both Christian Scientists and architectural historians, details the conception and building of the original edifice of The Mother Church. It is a treasure trove of primary source materials including 340 illustrations, 20 plates, 400 document reproductions, letters to and from Mary Baker Eddy, biographies and candid discussions of all relevant personnel involved.

This biography highlights Mary Baker Eddy as a Christian healer and offers the first comprehensive record of her own healing works. It demonstrates how essential her own practice of Christian healing was to her. Part 1 covers Eddy’s life story with examples of her healing works and editorial comments. Part 2 includes additional healing accounts quoted directly from original sources.

Swensen, Rolf. “‘You are Brave but You are a Woman in the Eyes of Men’: Augusta E. Stetson’s Rise and Fall in the Church of Christ, Scientist.” Journal of Feminist Studies in Religion  24, no. 1 (2008): 75–89. Augusta Stetson was the controversial founder and leader of the largest Christian Science church in the world—completed in 1903, a magnificent 1.2-million-dollar sanctuary located in New York City. She was one of many women at the turn.

Christian Science is one of the eight religious communities examined because of their illustration of major sociological principles. Mary Baker Eddy is noted for having operated “outside the norms of what sociologists call expected gender role behavior.” The authors ask whether Eddy would rightly be considered charismatic and whether Christian Science would rightly be considered a ‘cult’ or ‘sect.’

Weddle compares Jonathan Edwards’s, Ralph Waldo Emerson’s, and Mary Baker Eddy’s views on how each understood the connection of divinity with the human and natural world. In response to Emerson, Eddy asks from her Christian Science perspective: How could divine spirit bring forth from itself a world entirely opposite to itself? Either God is material or the world is spiritual.

Within this all too brief chapter on the life of Mary Baker Eddy, Braude contextualizes Eddy among Spirit-moved women who believed that God’s call was more important than social conventions. These women contributed to American religious history as they balanced family, church, and leadership roles. But the complexity of Eddy’s life is better covered in Braude’s other works.

This article includes an examination of feminism and the quest for gender equality in 19th century America, particularly in rejection of interpretations of the second biblical creation story that justified male dominance and female subservience. One sub-section devoted to Mary Baker Eddy describes her unique interpretation of the spirituality of divine creation, which undergirds Christian Science and the church she founded.

Nenneman’s interest in Christian Science was due not to its healing message, but to Mary Baker Eddy’s deep spirituality and theological answers regarding the nature of God and Jesus’s mission. He profiles the great thinkers who wrestled with similar visions of reality as Eddy: Ralph Waldo Emerson, William James, Dietrich Bonhoeffer, prophets in the Hebrew Scriptures and Christian New Testament, and those found in the flourishing exchange between Jews, Muslims and Christians in the Middle Ages. 

Johnson’s book expounds on the ‘science of prayer’—based on her own journey of discovery and framed by her Christian Science faith. Each of the seven chapters explores one of Mary Baker Eddy’s seven synonymous terms for God. Each synonym represents a scientific law effectively defeating any challenge that confronts the reader and bringing healing.

This second edition of “Mr. Dickey: Secretary” includes the same biographical information on Mary Baker Eddy as the first edition. But the second half of the book replaces Dickey’s ‘Memoirs’ with his ‘Chestnut Hill Album’—Dickey’s journals found after Baxter’s first edition. This collection highlights the agonizing challenges Eddy faced and the way she chose to deal with them.

Although the book is a study on Cather and the relationship between her life and her writing, Porter finds in Cather’s writing insistent reminders of Mary Baker Eddy which bubble up as if from an obsessive subconscious, shaping characters and themes so that they recall Eddy even as they resist her (Eddy’s) influence. Porter’s psychoanalysis concludes Cather saw herself in Eddy.

Roberts, Tomorrow Foundation Professor of American Intellectual History at Boston University, argues that Eddy endorsed a rather classical view of the meaning of science and held that science, rightly conceived, simply referred to genuine knowledge and pure truth. Eddy concluded that the term ‘science’ should be applied to the laws of God and God’s government of the universe.

In her review, Bednarowski describes Gottschalk’s study as “a provocative blend of intellectual history, theological analysis, cultural interpretation, and religious conviction” (213). He focuses on the latter, controversial years, in which Mary Baker Eddy was compelled to articulate more definitively for herself and her students the distinctive way that Christian Science should combat various forms of materialism: medical, philosophical, and ecclesiastical. 

Ivey chronicles the late 19th century expansion of both New Thought and Mary Baker Eddy’s Christian Science church in the Midwest: the graduates of Eddy’s Massachusetts Metaphysical College who established institutes in six Midwest cities, the most important early organizers of Christian Science services, the establishment of The Principia as an independent school, and New Thought’s Emma Curtis Hopkins many organizers.

Hall examines why Mary Baker Eddy was, and continues to be, underrated and misrepresented. She also provides an accessible introduction to Eddy’s life, and a look at her theology through a feminist lens. Hall cites Eddy’s practical emphasis on healing, the lack of gender hierarchy in her church, her seven non-gender-specific synonyms for God, and God as Mother. 

Primarily useful for high school researchers, this brief chapter on Mary Baker Eddy summarizes her life and teaching. It fits the context of the book which is a celebration of the accomplishments of famous people during their senior years. Despite the intense criticisms against Eddy, her church grew and prospered. She was honored posthumously in 1995 and in 1998.

​​To aid scholars interested in researching primary source materials on the life of Mary Baker Eddy, the Mary Baker Eddy Library provides a summary of its vast holdings, including approximately 20,000 letters, articles, sermons, and other manuscript materials written by Eddy, nearly 8,000 letters written by her secretaries on her behalf, letters by approximately 7,000 different correspondents, and over 800 reminiscences.

The Divine Healing Movement of the late 19th century attempted to reform evangelicalism by including healing. Curtis makes relevant comparisons with Christian Science, one of its better-known contemporaries, to highlight the rich history of Divine Healing. Their healing examples are quite similar. The relationship between faith healing evangelicals and Christian Science worsened, though, as they both matured and gained more followers.

​​Badaracco, a professor of communication, is interested in how 19th-century American religion advertised hopefulness, compared with how medicine preyed more on fear. In the chapter devoted to Christian Science, Badaracco emphasizes Mary Baker Eddy’s use of publishing and branding to spread her ideas. She underlines Eddy’s religious conservativism rooted in the Bible and the importance of Eddy’s female religious leadership.

Cunningham provides a thorough introduction to the life of Mary Baker Eddy, theological distinctions of Christian Science, the Church founding, evolution of the Church Manual, more recent developments such as recent legal and financial struggles, the opening of the Mary Baker Eddy Library, and whether Eddy and her followers were feminists.

Simmons contextualizes Mary Baker Eddy amidst the late 19th-century era of revolutionary change showing how her forebears (Swedenborgianism, Mesmerism, Transcendentalism and Spiritualism) “prepared the psychic way” by making explicit to “the American spiritual imagination the connection among physical, psychological, and spiritual health” (94). He reviews Eddy’s theology, the influence of Quimby, and the evolution of Christian Science as an institution.

Curtis examines the ‘divine healing’ or ‘faith cure’ movement of the late 19th century which offered a liberalized theology that fundamentally uncoupled the long-standing and deeply gendered link between bodily suffering and spiritual holiness. Faith homes provided worship services, spiritual practices and alternative biblical models that facilitated healing. Examples were water-cure sanitoriums and Christian Science dispensaries, (later converted to Reading Rooms).

Setta, a feminist scholar of 19th-century American religion, identifies some cultural attitudes of Mary Baker Eddy’s day and Eddy’s distinct response to them. Rather than attributing her poor health to her gender, Eddy argued that ‘man’ (both male and female) is God’s spiritual reflection. Society, not God, produced the idea of gender; therefore women could take responsibility for their own health.

The focus of Klassen’s study is the healing practice of mainstream Christians in the US and Canada during the early 20th century. She argues that it was unabashedly medicalized and modern and was supported by the therapeutic role of written texts. Christian Science enters the discussion as a perceived opponent with its innovative reading of biblical texts.

Gottschalk, an intellectual historian, left his post at the Christian Science Committee on Publication in 1990, uncomfortable with the leadership of the Church. Still considered a leading Christian Science scholar despite his criticism, he conducted extensive archival research for this book. Gottshcalk focuses on the last two decades of Eddy’s life and her effort to protect and perpetuate her religious teaching.

Peel, a highly respected scholar and Christian Scientist, represents Christian Science in this dictionary of pastoral care and counseling. Explaining its healing ministry, he addresses the unique theology, metaphysics, and practice of Christian Science. Peel also authored the next dictionary entry on “Christian Science Practitioner,”—practitioner qualifications, status within the church, and role with patients.

Treacy-Cole outlines Eddy’s rocky and sometimes tragic life story through childhood, marriages, motherhood, illnesses and financial struggles—leading up to years of deep Bible study, her discovery of Christian Science, the writing of her textbook, Science and Health, and organization of her Church. Treacy-Cole finds early Christian patriarchy as precedent for 19th-century male clergy and press dismissal of Mary Baker Eddy.

​​Kilde, specializing on the intersection of religion and architecture, describes the original 1895 Christian Science Mother Church edifice, built under Mary Baker Eddy’s close supervision, as very feminine with its stained-glass windows depicting many female biblical figures. Kilde contrasts this with the masculine cavernous Renaissance-style classicism of the Mother Church Extension built in 1906 with its ambience of public majesty.

Medical practices have waxed and waned as part of Christian healing practices from antiquity. Porterfield devotes two pages to Mary Baker Eddy’s contributions as an heir to Wesley. Eddy’s engagement with mesmerism led her to relinquish many aspects of evangelical theology. In her break with the materialist elements of mesmerism, Eddy followed Quimby, but went beyond him with her biblical interpretation.

Mary Baker Eddy wanted Dickey to write her biography, having rejected other biographical attempts as either too shallow or hostile. This book first consists of Baxter’s analysis of Dickey and his role as Eddy’s helper in her last years, and his own leadership role after her death in 1910. The latter half consists of Dickey’s memoirs which Eddy requested.

The book establishes an important framework for understanding the content selected for the faith groups within the New Religious Movements (NRM) study. The primary documents representing Christian Science include writings from Mary Baker Eddy and some testimonials. The description of Christian Science covers its metaphysical origins; its theological foundation; its practice of healing; and comparisons with mainstream Christian doctrine.

Swensen documents the long-term effect of Alfred Farlow’s early crusade to protect the growing Christian Science Church from outside attacks, and muzzle an unrestrained and over-zealous faithful. He sees this protective stance as casting a long shadow over the content of future church periodicals, and the reason why members have since shown a deep reticence for personal outreach.

Johnson contextualizes theologians Ruether and Eddy within feminist history showing how each “changed the boundaries of the Church’s theological thinking on the rights of women,” freeing them up to be seen and heard. Johnson finds feminist principles at work in Eddy’s writings on marriage laws, use of language, theology (especially her Father-Mother God), and church structure empowering women in roles as local leaders and healers.

​​According to Simmons, Eddy’s eschatology is understood in its original sense of an unveiling—sometimes conflicting unveiling: an earth-shattering disintegration of the ego. Both ‘catastrophic apocalypticism’ and ‘progressive apocalypticism’ (the journey of progressive unfoldment) can bring about authentic transformation, and revelation of all good, harmonious spiritual reality, or ‘ethical eschatology.’ Simmons seeks a balance on the journey from apocalyptic to paradise.

Darling and Fiarman explain how a little-known, but important suffragist, Mary A. Livermore, provides an important link to an understanding of Mary Baker Eddy’s attitudes toward woman suffrage.  The movement consisted of multiple approaches. Eddy rejected some, especially those advocates who attacked the Bible as the source of women’s oppression. But with Livermore, Eddy found a suffragist with compatible religious views. 

Based on a hypothesis from neuroscience—that the human brain is wired for spirituality—Simmons posits a universal process of spiritual transformation in three stages and claims that Mary Baker Eddy has experienced the third: experiencing mystical unity with God. But she retreated at times to a paradoxical duality when forming her theology and church organization.

Corbett examines the ways that Eddy exercised effective leadership in increasingly male-dominated fields from which women were excluded: education, health care, and religion. She is particularly interested in the way Eddy incorporated obstetrics into her system of healing. Corbett also responds to claims that Eddy expressed an ambiguous feminism by championing women’s authority yet promoting male authority within her Church.

Griffith investigates the roots of Christian dieting and fitness and their present-day embodiments. One chapter explores 19th-century mind-cure movements, including Phineas P. Quimby, Christian Science and New Thought, with their connection between mind and matter. She sees in Mary Baker Eddy a contradiction between her radical stance on body as delusion and her rich living circumstances.

Fuller describes contributions of major figures in the history of American religion, with a focus on those whose contributions were controversial but ultimately highly influential. He considers Mary Baker Eddy the best-known of Quimby’s student-disciples, arguing that Eddy reworked Quimby’s ideas with more explicit connection to scriptural passages. But the Christian Science role in introducing Americans to metaphysical spirituality was enormous.

deChant argues that Christian Science should be included in a survey of the world’s religions because of its significant contributions to both American religious life and the world’s religions.He attributes the turmoil to Eddy’s direct and emphatic challenge to the status quo of American culture, calling into question the authority of two of America’s most venerable institutions —religion and medicine.

Shortly after the opening of the Mary Baker Eddy Library in 2002, Kniffel describes it as a dedication to the betterment of humanity, the quest for meaning, and the achievements of a remarkable woman. It is also neither a neutral public-information repository, nor a doctrinal library. Rather it strives to inspire individuals to explore the power of ideas.

Stein defends not only the importance of allowing place for minority religions but also their ultimate value to society as a whole. He views them as contributing substantially to the vitality and creativity of the nation’s religious life. Christian Science is one of the ‘alternative religions’ he studies in the context of religious dissent in America.

This book is Mary Baker Eddy’s response to the vicious accusations by Frederick Peabody, a lawyer who represented a client in litigation against Eddy. Eddy’s advisors recommended she not publish her book because of the possibility of further public agitation. But it was published by the Christian Science Publishing Society for the first time in 2002. 

Michell examines the influences, and theological connections and differences, between the teachings of Mary Baker Eddy, Emma Curtis Hopkins, the 19th-century Woman’s movement, and the New Thought and New Age movements. Hopkins, unlike Eddy, would see Truth in all religions, not limited to Christianity, and focused more on a prosperity gospel.

Simmons explores the reasons for the parting of ways between Mary Baker Eddy and one of her followers, Emma Curtis Hopkins. He speculates that the Hopkins-Eddy relationship embodied the second and third stages in the process of spiritual transformation where Hopkins moved through Christian Science and “graduated” to a higher spiritual level.

Johnsen lamented one-dimensional portraits of Eddy either eulogizing her (Church’s sycophantic authorized literature), or demonizing her (attacks from ministers, physicians, press, disaffected students) because they were prone to report gossip as gospel. Due to the heavily guarded Church archives before the opening of the Mary Baker Eddy Library, perceptions of scholars were ruled by a tyranny of preconceptions.

Nineteenth-century technological advances, credited to a superior Protestant-Enlightenment heritage, empowered women (physically the weaker sex) to rule by intellectual and religious power, even as they held on to the carefully crafted ideology of female spiritual exceptualism which gave them a kind of knowing beyond the knowledge of the material world.

This graduate level textbook on America’s religions intertwines a wide multitude of religious belief systems with the multi-faceted movements of American thought. Williams explains Christian Science in the context of 19th- and 20th-century American culture, which includes harmonialism, individualism, female empowerment, and cult–a term evangelists equate with theological deviancy but is otherwise characterized by charismatic leadership and isolation from the rest of the world.

This well-researched biography of Emma Curtis Hopkins, little-known founder of the 19th-century New Thought movement, includes Hopkins’s early-stage affiliation with Mary Baker Eddy—her tutelage by Eddy and editorship of The Christian Science Journal for 13 months before being suddenly discharged. Harley draws on a range of scholarship to contextualize the complexity of this knotty developmental stage of Christian Science.

This large anthology of primary and secondary sources is of great value to scholars because it was published in conjunction with the 2002 opening of the Church archives in the new Mary Baker Eddy Library. Some sections provide material not readily available in other published works, such as early family letters and images and transcriptions of pages from Eddy’s Bibles.

Feehan argues that Burke, a famed literary theorist and philosopher, developed his philosophy by ‘secularizing’ principles he appropriated from Eddy during his childhood in a Christian Science household. For instance, in developing her system of healing, Eddy made prominent use of the principle of ‘reversal.’ Burke’s methodology of reversal depends on material existence being nothing other than a flawed reversible orientation.

Eddy’s Science and Health critiqued the contemporary ideology of invalidism. Male doctors had a vested interest in women’s weakness, making their own treatments necessary. Eddy, by contrast, validated the authority of the patient to bring about healing, thereby giving women more control over their bodies. Eddy’s message emphasized vitality and health for women and diminished biological differences between the sexes.

Within the context of the interaction of cultural, intellectual, and religious influences, Prentiss positions Christian Science as a response to orthodox theologies, the lingering effects of the Civil War, horrific medical practices, and the suffrage movement. Christian Science theology appeared to subscribe to Platonic dualism, but its view of matter as a product of a false consciousness distinguishes it from dualism.

​​Braude looks at how the flourishing of Spiritualism in the mid-19th century intersected with the inception of the women’s rights movement in the same period. She documents that the most serious challenge to Spiritualism and mediumship came from the new religious movement Christian Science. However, although Mary Baker Eddy rejected Spiritualism outright, Braude finds many sympathetic Spiritualists in Eddy’s initial audience.

Schoepflin includes short sections on the Seventh-day Adventists, Mormons and Christian Scientists, seeing them as movements which used science as a “tool for apologetics.” He shows how Mary Baker Eddy combined the tools of science (reason and empiricism—in the evidence of bodily healing) with “the spiritual and immaterial dimensions of Christianity” (311).

Michell examines in detail the remarkable similarities where the unorthodox theologies of Julian of Norwich (14th century) and Eddy (19th century) converge. Both women struggled with serious illness and near-death experiences which became the basis for profound revelation and healing.  Eddy understood God as mother, and Julian’s vision of Jesus as mother reflected on the kindness and gentleness of God.

​​Dunlap’s dissertation is a rhetorical analysis focused on Mary Baker Eddy’s 19th-century life and writings. She examines Eddy’s opponents’ reactions to her intrusion into 19th-century science, theology, and medicine. She also explores the resonance between Eddy’s language about spiritual reality and the metaphysical language of contemporary quantum physics—what brings the seen and the unseen into relation with each other.

In a time when science and medicine were intent on removing religion from their midst, both Eddy and White actively integrated physical and spiritual concerns in their theology and practice. Although Eddy named her religion Christian Science, logically claiming that its principles could be demonstrated with mathematical certainty, White’s claim to authority was validated by her public visions with signs following.

Piepmeier studies five women, including Mary Baker Eddy, as examples in 19th-century America of the ‘outing’ of women’s bodies in the public sphere in ways not easily categorized. They had to address the powerful ideologies of domesticity and sentimentality to distinguish their own ideologies. Eddy’s textbook was a rewriting of major discourses, representing a significant rethinking of women’s roles and rights.

Bednarowski explores themes of healing in the theological work of women since Mary Baker Eddy, whose quest for healing served as an entry into the construction of an entire religious worldview. Following Eddy’s accident from a fall, a moment of insight into the nature of reality sparked the emergence of her textbook, theology, healing method, and church.

Grekel’s stated goal for her trilogy on Mary Baker Eddy is to learn her holy history. She opens the first biography with the Matthew and Luke Gospel accounts of Jesus’s birth, demonstrating parallels between Jesus and young Mary Baker. Thoreau plays the role of John the Baptist. Examples of comparisons with Jesus are intended as evidence of Eddy’s holiness.

Historian Benowitz’s encyclopedia profile of Augusta Stetson is a chronology of her life from devout Methodist upbringing, to public orator, to Eddy’s request for her to establish Christian Science in New York City, to her increasingly problematic leadership and eventual excommunication from Eddy’s Church.

Schrager finds commonality between Eddy’s theological/therapeutic movement and Twain’s mental telegraphy. Both sought legitimacy by associating their convictions with the newly professionalizing discourse of science. But Twain was threatened by Eddy’s transgression of 19th-century female norms and monopoly of religious interpretation; and Eddy’s integrity of womanhood was threatened, if not seduced, by the aggressive masculinity of mesmerist and physician.

Historian Benowitz’s encyclopedia profile of Mary Baker Eddy is a chronology of her life: her childhood and early marriage and widowhood; her desperate attempts to find healing; her early struggles to establish herself; the publication of her textbook, Science and Health, in 1875; the tumultuous beginnings of her Church characterized by lawsuits and disenchanted students; establishing The Christian Science Monitor.

Jasen claims that when Christian Science was introduced in Canada, it provoked controversy of wide significance on subjects like the mind/body connection, faith and healing, and the hegemony of the medical profession. Because it effected marvelous cures, it couldn’t be dismissed. But it challenged the authority of physicians and clerics, making them consider issues that seldom intruded upon their separate spheres.

Schoepflin lays out the rich historical context wherein Mary Baker Eddy struggled to distinguish and preserve her movement—an amalgam of science, medicine, traditional Christianity, Spiritualism, mesmerism, homeopathy, water cure, mind cure, New Thought, and Swedenborgianism. He sketches out early Christian Science, the training of Christian Science practitioners, Eddy’s formation of church publications and polity, and her administrative savvy.

Gill, a feminist historian and biographer, offers a fresh view of Mary Baker Eddy’s achievements in the light of obstacles faced by women in her time. Without access to Church archives Gill relied on Peel’s archival research. Gill’s unique contribution challenges the traditional biographers’ view of Eddy as a hysterical invalid who abandoned her son and stole her ideas.

This book’s study on the history of Christian theology in America includes Mary Baker Eddy’s contributions. Eddy’s theological treatise, Science and Health, distanced itself from literal interpretations of the Bible, interpreting central Christian elements in terms of mental experience. Porterfield finds Eddy’s theology coherent and more fairly understood as a remarkably creative if unschooled form of American Protestant thought. 

Five years before the opening of the Mary Baker Eddy Library, Conkin noted that current literature on Christian Science was sharply divided in content and tone. His chapter attempted to bridge the gap. But the Christian Science Church presented more problems for historians of Christianity in America than any other denomination because its beliefs were elusive and its records were secret.

​​This book teaches mostly by pictures the sociological and historical view of women in the healing ministry. In her coverage of Mary Baker Eddy, Brooke emphasizes Eddy’s theological basis for healing from the teachings and example of Jesus. But she (Brooke) ignores the persecution Eddy suffered from the prejudices against women as both healers and Christian leaders.

This book is primarily a collection of Gilman’s reminiscences as he illustrated Mary Baker Eddy’s poem, Christ and Christmas. Gilman’s detailed letters and reminiscences of their work reveal Gilman’s profound struggle to obey and please his teacher through his art. Eddy ultimately considered the book one of her most important, as the time, prayer, and thought committed to it testifies.

Nenneman’s biography of Mary Baker Eddy highlights his two major themes: her tenacious unyielding sense of purpose, and her role as a pioneer. Nenneman is interested in Eddy’s evolution and progression through her triumphs and trials, loneliness, disappointments, and personal weaknesses. One important theme is Eddy’s habit of seeking guidance from God for her actions, a tribute to her Calvinist heritage.

Melton argues that the history of the Eddy-Quimby debates obscured other important historical facts, besides the truth about both Eddy and Quimby.  From Melton’s closer look at this case, he concludes that Evans could not be the founder of New Thought, and that Mary Baker Eddy—not Quimby—must be the true founder of Christian Science.

Robertson writes a comprehensive historical survey of music in the Christian Science faith. She explains the invaluable role music played as a spiritual foundation for Mary Baker Eddy’s founding of her Church. Robertson positions Eddy’s Church in the context of New England theological thought and praxis, demonstrating how it incorporated already existing music before creating its own new tradition.

​​Keyston claims that no one since Christ Jesus has accomplished a fragment of what Mary Baker Eddy did. He identifies Eddy’s healing work with biblical references, indicating his belief in her fulfillment of biblical prophecy. Keyston draws a direct parallel between Jesus and Eddy, establishing her as the human appearing of the Scriptural prophecies concerning the Daughter of Zion.

In her chapter, “Alternative Religions in Nineteenth-Century America,” Lindley shows how this period of fermentation and experimentation fostered new Christian sects which challenged social, economic and religious orthodoxy. Christian Science is one of the four she highlights. Mary Baker Eddy, its founder, was a model of women’s revelatory and authoritative leadership who maintained overall control of her church.

Stein explores the new scriptures that arose out of America and the three factors present in “the scripturalizing process…—canon, commentary and community” (182). Stein shows how the texts of Joseph Smith, Mary Baker Eddy, Ellen White and Philemon Stewart became holy scripture within their particular communities, as they each ventured beyond canon to interpret, clarify and expand upon the biblical text.

Simmons’s chapter on Christian Science in the context of America’s 20th-century religious culture begins with an acknowledgment of Mary Baker Eddy’s “insight into a primary religious impulse of her time”–a time of social upheaval and challenge to the biblically oriented self-understanding of America’s destiny.

Melton’s uncovering of a largely forgotten history of the relationship between Mary Baker Eddy and Emma Curtis Hopkins provides historians of religion an insightful comparison between two successful women of the 19th century. Although the article’s focus is on Hopkins, her relationship with Eddy illustrates both similarities and dissimilarities in the women and their churches.

Fox studies the process of becoming a Christian Science practitioner and establishing healer validation within the church community. She includes sections explaining Christian Science theology and healing metaphysics, and the relationship between practitioner and patient, from her perspective as a social anthropologist. Her 1995 conclusions suffer from inaccessibility of archival material prior to the opening of the Mary Baker Eddy Library.

This collection of brief articles about 14 people who served the Cause of Christian Science during Mary Baker Eddy’s last decades first appeared in a series from The Christian Science Journal between 1987 and 1991. More than imparting interesting historical information, the articles express these individuals’ vital spirit and conviction that moved them to give their all for a Cause.

Braswell’s primary interest in his overview of Christian Science lies in the relationship between Christian Science and traditional Christianity. Braswell quotes extensively from the primary sources of Eddy’s own writings, highlighting those passages that answer questions from the viewpoint of Christian orthodoxy. The implication of his critique is based on his view that Christian Science is declining because of its deviation from orthodoxy.

Cunningham’s specialty lies with 19th-century American religious history focusing on women, institutions, money and power—perfect preparation for her PhD dissertation research on the fraught relationship of two charismatic women who rose from poverty to power and wealth: Augusta Stetson, a founding member and leader of the first Christian Science church in New York City, and Mary Baker Eddy, the founder of the Christian Science movement.

Thomas, not a Christian Scientist, draws on his training in history and psychoanalysis to explain why some of the unusual details of Mary Baker Eddy’s life were disturbing to some and dismissed as irrelevant to her followers. He focuses on understanding the complexities and inconsistencies of Eddy’s life that caused the range of reactions from veneration to vilification.

Wills examines a range of past leaders—each paired with an “antitype” or “one who exemplified the same characteristics by contrast.” Wills sees Mary Baker Eddy’s story as mirroring 19th-century America—turning from the past’s “punitive Calvinism” to opportunism, “healthy-mindedness” and spirituality “untainted by the materialism of the times.” Wills also examines Eddy’s tutorship under Phineas P. Quimby (her antitype).

Knee presents one of the most accurate and scholarly explanations then (1994) available on the relationship between Christian Science, Eddy’s former mentor, Phineas P. Quimby, and other American metaphysical religions. Knee also assesses the reactions of other faith communities toward Christian Science, especially Jews, Roman Catholics, Anglicans, Protestants, and Swedenborgians.

This illustrated Guide tells the history and process of sites associated with women’s achievements, including those of Mary Baker Eddy. Her locations include her Bow birthplace and New Hampshire homes, her Massachusetts properties and homes, the Longyear Museum, The First Church of Christ, Scientist, the Boston house at 385 Commonwealth Ave, and other Eddy houses owned by Longyear.

Christian Science and New Thought both conveyed a “metaphysical perfectionism” in sync with late 19th-century American can-do spirit and the golden glow of California culture with its promises of prosperity. Key women in Christian Science left the movement to become teachers and prime movers of New Thought in California. Other reasons for the decline in both movements today are discussed. 

Gottschalk’s overview of Christian Science sees it as not philosophically derived but based on the works and salvation of Jesus, a new interpretation of the gospel, and the “operation of divine power comprehended as spiritual law.” Gottschalk compares Christian Science and traditional Christian views, as well as distinguishes it from idealism, pantheism, mind cure, and New Thought.

Braude examines whether the doctrines of 19th-century Spiritualism and Christian Science empowered women or limited their opportunities. Although women accepted these opportunities, as mediums in Spiritualism and as teachers and healers in Christian Science, their roles required some passivity.  Christian Science women were empowered in support of their churches, but for the perpetuity of Eddy’s vision, women lived under her shadow.

Because Emma Curtis Hopkins identified herself as an independent Christian Scientist, her successful establishment of her own religious following provides a valuable comparison with Eddy’s Christian Science.  Although Hopkins’s theological teaching was quite similar to Mary Baker Eddy’s, Hopkins emphasized some aspects of it—such as her larger implications of God’s identity as Mother—while still operating within ecclesiastical Christianity.

Christian Science is one of the established cults (“popular label given alternative religions”) selected for Melton’s 1992 study. He addresses both the controversial subjects and the false stereotypes associated with them. Christian Science is selected because of its substantial size, the presence of continuing controversy, and the fact that evangelical Christian counter-cult ministries oppose it for deviating from orthodox Christianity.

Mary Baker Eddy would transform her prophetic charisma into a set of bylaws (Manual of The Mother Church) which was meant to ensure institutional perpetuity, and act as a legal covenant for its members. Simmons highlights one British Church member, Annie Bill, who saw her own role as restoring charismatic leadership to the movement and creating an independent ‘Parent Church.’

Mary Baker Eddy’s textbook and church founding are understood by her followers as a recovery of the original Christian events. Christian Science was the rebirth of moribund Christianity, a decisive return to the original authority. Weddle interprets the tribulations of the Christian Science church founding, codified in the Church Manual, as a recapitulation of early Christianity’s struggles with dissent and authority.

Becker compares the striking similarities as well as the differences between the unorthodox history, writings, theology, and codified methods of healing of the founders of two religious movements: Miki Nakayama of Japan’s Tenrikyo, and Mary Baker Eddy of America’s Christian Science.

Weatherbe’s book focuses on Stetson’s relationship to Mary Baker Eddy, and Stetson’s accomplishments with her own healing practice and leadership in Christian Science. Stetson’s crowning achievement was the building and development of her Christian Science Church in New York. The biography includes a brief account of Stetson’s pre-Christian Science years and a large section of backup documents.

Representing the Christian Science tradition, Peel participates in the series “Health/Medicine and the Faith Traditions.” He acquaints his readers with Mary Baker Eddy and her theology because the healing practices of Christian Science are incomprehensible without this understanding. He also answers questions regarding the struggle between Christian Science and orthodox medicine, such as the role of practitioners and nurses.

Bednarowski compares Christian Science and Scientology, two religions often confused. Both Christian Science and Scientology radically seek an understanding of God and reality which the physical world obscures. Mary Baker Eddy’s Christian Science emerged from Christ-centered revelation and a deep study of the healing message of the Bible. L. Ron Hubbard’s Scientology and terminology is more psychological, taking the form of self-help.

Schoepflin’s thesis is that in Christian Science, “healing the sick is a consequence of Christian Science practice and not its prime object.” He traces the history of the understanding among Mary Baker Eddy’s followers of what a healing practice is about–initially as a profitable vocation, to the need for gradual spiritual growth (more about religious practice than health care), and the opening up to the need for physical aid.

The editor, Ernest Frerichs, brings together scholars writing about all things biblical in America. In the last chapter, Peel documents the key role of the Bible in Mary Baker Eddy’s life story and the Christian Science tradition, evident especially in Eddy’s textbook Science and Health.  Peel documents Eddy’s 35 years of multiple revisions, resulting from Eddy’s own maturing experience.

In the book’s part one, Brown argues that after Eddy’s death, the “Boston hierarchy [failed] to comply with the Church Manual’s divinely inspired estoppel clauses.” Part two  is a response to the “need to evaluate … the position of Mary Baker Eddy and her great lifework in both Biblical prophecy and world history.” This part also includes histories of the “emerging remnants” excommunicated from the Church.

As the title of this 70-minute bibliographic video implies, its main message highlights Mary Baker Eddy’s lifelong struggles, determination, and persistence. This video precedes the opening of the Mary Baker Eddy Library by 14 years, and its excellent cast of characters make it a valuable resource especially for those unfamiliar with Eddy’s life and work.

Gottschalk identifies Christian Science as “a religious movement emphasizing Christian healing as proof of the supremacy of spiritual over physical power.” He documents Christian Science emerging during a period of social and religious crisis, exemplified by the struggle over science (Darwinism) and faith (biblical critical scholarship). Although abandoning her Calvinist upbringing, Eddy clung to a strongly theistic, biblical solution to ‘the problem of being.’

Gottschalk notes that newer scholarship (of the 1980s) had begun to reassess Mary Baker Eddy’s work and character. For example, even though Eddy never abandoned her ingrained belief in God’s sovereignty or the equally strong conviction of God’s goodness, she was to advance in Christian Science a radical interpretation of the gospel through a new concept of God’s relation to humanity.

Moore, a historian, places Mary Baker Eddy in her 19th-century social and religious context to examine why her movement was considered by many as ‘occult,’ and yet why so many sensible Americans flocked to Christian Science. “Christian Science (and the other outlier religious groups) grew as a perfectly ordinary manifestation of tensions that were always present in American society.”

McDonald notes that most feminist and psychological explanations attribute the success of Christian Science not to its theological worth, but for its personal utility. These explanations ironically resemble the traditional reductionism assigned to public women by 19th-century men—ironic because a decade of feminist scholarship on Eddy has helped to reinforce patriarchy. McDonald examines these social, intellectual, and religious stereotypes.

Albanese argues that the 19th-century American interests in both physic and metaphysic showed striking points of connection and overlap.  American metaphysical religion paradoxically also expressed forms of the theology of nature. But Mary Baker Eddy, a former Quimby patient and student, achieved the greatest clarity regarding matter and mind, given the inconsistencies of the theology-of-nature heritage.

Throughout Christian history those movements deemed heretical often included participation by women—including the much-criticized Christian Science founder, Eddy. Trevett wonders why Eddy, with all her germane experiences and theology, went mostly unnoticed by many feminist thinkers. She concludes Eddy’s nontraditional and non-creedal interpretation of scripture, contrary to most mainstream orthodox feminist scholars who critiqued patriarchal attitudes, contributed to the difficulties.

Lindley finds Mary Baker Eddy’s ideas of feminism ambiguous, whether seen within the context of 19th-century American views of womanhood or compared to contemporary feminist theology. For example, regarding gender equality, Eddy elevated the interpretation of women in the Bible and embraced the radical demand for equality of men and women. But she did not identify with the women’s movement.

Marty’s critique of Silberger’s 1980 biography on Mary Baker Eddy applies equally to Silberger’s inadequate psychological theory and to the fault of the Christian Science church in the late 20th century for barring its doors against researchers. It was not the fault of Silberger that he offered no new documentation, but his claim to psychohistory also fails to make use of any elaborated psychological theories.

Through an examination of the content and structure of Mary Baker Eddy’s autobiography Retrospection and Introspection, Stein, a scholar of American religion and not a Christian Scientist, observes striking parallels between the accounts of Jesus in the canonical gospels and the stages of Eddy’s life as she depicts them. Like Jesus’s gospels, Eddy centers on her teachings in her autobiography.

Franz Mesmer believed that through the use of magnets he could manipulate an invisible energy or fluid that he called ‘animal magnetism,’ which existed in all beings, to cure patients. The focus of mesmerism was the balancing of this energy. Several 19th-century American thought leaders, including Mary Baker Eddy, acknowledged the influence of mesmerism in their teaching methodologies.

Hansen examines the formative period of the Christian Science movement and discovers not only restorations of health but also healing as a religious act. From this, Hansen distinguishes Christian Science from the women metaphysical healers of the same period who eventually formed the New Thought movement. Eddy’s declaration, “This is woman’s hour” conveys the female contribution to Christian Science.

This Roman Catholic perspective on Christian Science respects its longevity and the simple quiet dignity of its churches, publications, and members. Although Mary Baker Eddy’s non-standard definitions of church, Jesus, and the Christ differ from orthodoxy, these Catholic authors consider Eddy’s views on celibacy and marriage favorably, and claims of healing as not fanatical, escapism, or insanity.

Bednarowski analyzes the roles of women in 19th-century marginal religious movements (including Christian Science) considering these movements’ perception of the divine, interpretation of the Fall, need for a traditional ordained clergy, and women’s roles other than marriage and motherhood. Regarding Christian Science, Bednarowski notes women were present as writers, preachers, teachers, and healers. They also found independence through opportunities for leadership.

Johnsen’s 1980 overview of the multi-decade controversy over a forgery is a response to the enduring nature of the false accusations against Mary Baker Eddy as a plagiarist. Research leading to the discovery of forgery was not difficult, because handwriting experts quickly detected the astonishingly crude and obvious fraud that served as a basis for the accusations.

Sizer argues that the multiple forms of mind cure of the 19th century arose from the metaphoric and poetic language of the 18th century. She traces threads of old metaphors used by mind-cure systems to justify themselves against the theories of orthodox medicine. Mary Baker Eddy went even further toward transcendentalism in Science and Health, using emotional, musical, or visceral metaphors.

Porterfield claims Mary Baker Eddy’s contribution to feminine spirituality in America took place during a significant cultural transition in American history and that Eddy’s religious practices were due in part to her legitimation of those practices as a science. Porterfield also explores Eddy’s views of Mary (mother of Jesus) bearing the Christ idea in the pure form of the female body.

Armstrong combines two stories, the building of the Original Mother Church (1894), and the much larger Extension of The Mother Church adjacent to the original (1906). Also included are numerous photos and color plates of the windows in the Original and a brief update on the addition of the portico, administration building, and large reflecting pool constructed in 1975.

Wright, a former Christian Science practitioner, compiled notes from her weekly seminars over a period of twenty years. Like other independent Christian Scientists who love Christian Science, she conceives it differently from the sanctioned teachings of the Church. Wright challenged contemporary Christian Scientists to reevaluate Christian Science based on her higher understanding of Mary Baker Eddy in biblical prophecy.

​​Forty years after publication, Silberger’s conclusions about Mary Baker Eddy appear to rest more on secondary polemical sources and his personal psychological theories than clinical justification. True, scholars had very little access to primary sources until the opening of the Mary Baker Eddy Library in 2002. Unfortunately for Silberger’s argument, the Church archives now discredit the validity of his sources.

Fox, a social anthropologist, claims that Mary Baker Eddy and the early Christian Science movement functioned socially as a protest movement against 19th-century social assumptions and roles assigned to women. Eddy and the women who followed her found leadership and healing roles independent of the social, religious and medical authority of men. But Christian Scientists did not recognize their historical role.

Modern scholars explain Mary Baker Eddy’s frequent childhood illnesses from a variety of perspectives. Setta argues they were symptomatic of the 19th-century form of American Calvinism. Eddy’s illnesses were pronounced when her femaleness was most pronounced (marriage and birth). Rejecting the 19th century female role, Eddy reinstated feminine qualities of Deity, whereby women and men are both seen as spiritual beings.

Houpt’s book contains valuable primary sources for the history of Christian Science in the decades before and after Mary Baker Eddy’s death in 1910. It covers the life and career of Bliss Knapp, who devoted his life to serving Eddy and her cause. He is best known as the leading proponent of Eddy’s prophetic role as the woman in the Apocalypse.

Swensen describes Hofer’s career as a “lifelong journalist and political maverick” which included his own newspaper and magazine, the Capital Journal and The Lariat, membership in the Oregon legislature and Salem city council, and an unsuccessful candidacy for governor. His unceasing fight was for individualism and decentralized government. In his Appendix, Swensen takes up Hofer’s Christian Science affiliation with its emphasis on the individual’s role in salvation.

Bundy examines the historical record of Mary Baker Eddy’s formative years including her birthplace in Bow, New Hampshire, and her family. A special focus is Eddy’s father, Mark Baker, a leading citizen of Bow who is described as both a strict Puritan, but also charitable and kind.

Pickering, a professor of medicine for 30 years, looks at six eminent Victorians to explore the premise that their physical and psychological suffering helped generate their most productive and creative work. Relying on maily hostile sources, he reduces Eddy’s maladies to a diagnosis of hysteria and portrays Eddy as ruthless, selfish, and dishonest in never giving full credit for Christian Science to Phineas P. Quimby.

Parker includes Mary Baker Eddy among ‘curists’ (healing oneself through right thinking) who struggled to gain more manlike worldly mastery and embraced their sexuality for domestic and spiritual uses. Her psychoanalytical conclusion (made before the Mary Baker Eddy Library archives were available) describes Eddy’s desire for mastery as of a Machiavellian sort and was purely about ambition, exploitation, and greed.

Chapel details how Mary Baker Eddy successfully employed ‘argumentative synthesis’–the ability to “unite ideas which appear to be in opposition into a coherent whole.” Reflecting a larger debate in the late 19th-century, Eddy reconciled opposing views such as: science and Christianity, the masculine and feminine, and the Calvinist view of sinning humanity–Eddy’s mortal man–and the more liberal view of humanity as essentially good.

Although Ahlstrom’s widely accepted categorization of ‘harmonial religion’ has been critiqued and somewhat abandoned in more recent scholarship, his 1972 analysis of American religious history made a significant impact on religious scholarship. Ahlstrom identifies Christian Science as the most clearly defined and best organized of five harmonial religions.

​​From her Quaker perspective, Murphy argues that Bible readers ought to suspend criticism against Christian Science long enough to consider Eddy’s logic and healing implications of the Bible.  Murphy finds a parallel to the experience of George Fox in the Christian Science claim that the importance of healing is the light it lets through.

Volume two of Peel’s trilogy covers Mary Baker Eddy’s expanding years of 1877 to 1891, her crucial period of trial and error as she fights for the survival of her nascent movement. She organizes her church, clarifies her revolutionary interpretation of the Bible, and teaches pupils who will carry the message of Christian Science beyond New England to a wider world.

Parker’s psychoanalytical approach to understanding Mary Baker Eddy brings Twain’s ambition analysis and Fiedler’s sanctity of 19th-century female spirituality into tension. Parker sees Eddy’s desire to sublimate her willful personality through submission to the purity and safety of the feminine, while exploiting the culture of womanhood to fulfill her drive for success in leading a religious movement and hiding her ambition.

Merritt, a former member, laments that although Christian Science came as a challenge to orthodoxy, it soon spawned its own orthodoxy. He questions the tightly guarded institutionalizing of the Church, and came to oppose the extremist attitude prevalent in the 1960s against medical support in times of crisis, the over-spiritualization of sexual relations, and other extremist views. 

Cunningham depicted the complaints written and preached by clergy openly opposed to Mary Baker Eddy. Their offense was based on the juxtaposition of waning interest in old orthodoxies with the growth of Christian Science. Four main criticisms include 1) Eddy’s dubious relation to historic Christianity; 2) her teaching on evil; 3) her scheme of getting money; and 4) her hygienic risks.

Judah’s 1967 monograph on the metaphysical movements of 20th-century America remains a valuable resource for a comparison between movements and a documentation of their impact on organized Protestant Christianity.  Regarding Christian Science, Judah claims most of its basic biblical doctrinal points are similar to the beliefs of historic Protestantism, but their full explanations place them outside traditional Christian theology.

“Discovery” is the first in a three-volume biography of Mary Baker Eddy by Peel, a literary critic, counter-intelligence officer, and editorial consultant to the Christian Science Church. Striving for a straightforward account, without apologetics or polemics, Peel examines Eddy’s intellectual and spiritual path of discovery, from her life of obscurity and loss to her search for health and spiritual breakthrough.

Hoekema’s polemic sources for his study of Christian Science in the context of a cult exclude perspectives from the Christian Science Church. He compares Christian Science theology with his own Calvinist doctrines to prove the anti-Christian character of Christian Science. His claim that Mary Baker Eddy owes her ideas to Quimby is refuted in McNeil’s 2020 “A Story Untold.”

This small but unique book contains details about Mary Baker Eddy’s domestic life between 1868 and 1870, when she boarded with the Wentworth family in Stoughton, MA. This was a period in which she was separated from her husband, Daniel Patterson, and had no source of income. She moved frequently, boarding with various families who were interested in her work.

Nowell describes Mary Baker Eddy’s human experience as the realm of the divinely mental, for her greatness lies in her discovery. He argues that the mental nature of telepathic treatment involves error of the human mind, by contrast with the egoistic nature of the one God. Ruling out any other mind or existence is the source of true healing power.

Beasley’s biography begins with Mary Baker Eddy’s early years, her 1866 breakthrough on the nature of Jesus’s healing, and the publication of her teachings in her textbook Science and Health. The bulk of the book focuses on Eddy’s establishment of her Church and its organizational structure—her means of protecting her teachings and developing movement.

This 1962 snapshot of the Christian Science way of life offers religious historians insights into the value, and the particular impact, of Christian Science teaching on everyday life in the mid-20th century.  A 39-page autobiography by a former editor of The Christian Science Monitor, Erwin Canham, concludes the book as an illustration of a life devoted to Christian Science

Eustace continued writing and teaching after his excommunication from The Mother Church in 1922 following the ‘Great Litigation’–the legal dispute between the Christian Science Publishing Society and Board of Directors. This multi-volume book includes his perspective as a former trustee on the ‘Great Litigation,’ as well as 510 pages of his class teaching and other essays.

Canham, editor of The Christian Science Monitor during the height of its public successes, gives an insider’s story of the newspaper up to the time of the book (1958). He recounts its ideals and struggles–its founding, growing pains, achievement of maturity, and his vision for its future.

Clara Clemens, daughter of Mark Twain, records the help she received “both physically and metaphysically” in her experience of Christian Science. The book details her life journey with numerous quotes from the Bible and Science and Health, and how she applied Christian Science to her challenges.

Nineteen years after the publication of Haushalter’s charges of Mary Baker Eddy’s plagiarism, Dr. Moehlman, a member of First Baptist Church of Rochester, NY, published this scholarly rebuttal to those charges. Moehlman, a professor of the history of Christianity, specialized in the study of literary forgeries and demonstrated how Haushalter’s employment of concordance cannot be substituted for scientific analysis of content.

This 2013 reprint of an article from a 1954 pamphlet emphasizes the legal opinion of Mary Baker Eddy’s intention and authority to provide for the permanency of The Mother Church and its Manual. Some had claimed that because Eddy’s personal approval could no longer be given on business matters for The Mother Church, the Church should cease to exist.

d’Humy’s ‘new light’ is now (in 2020) a dated attempt to depict the drive behind Eddy’s life work. His resource options were extremely limited: either polemic writings or Wilbur’s nearly hagiographic biography. Choosing Wilbur’s historical record and no primary documents, d’Humy speculates on Eddy’s wisdom, decisions, struggles, prophetic inclination, and human circumstances in favorable comparison with other important historical figures.

After two disastrous experiences with printers, Mary Baker Eddy found a printer who was both knowledgeable and respectful of her work. According to Orcutt (the author of this book), Wilson enjoyed a 16-year friendship and successful professional relationship with Eddy. Orcutt’s career began under Wilson’s tutelage; he concurred with Wilson’s assessment of Eddy’s keen business sense and value as an author.

After leaving the Christian Science Church in the late 1940s, Goldsmith continued his flourishing healing and teaching practice. The Early Years is a compilation of weekly ‘Letters’ to his patients worldwide while still active as a healing practitioner in the Church. The book covers such topics as: God, Reality, Nature of Error, The Law, Prayer, Spiritual Healing, Business, Malpractice, Faith, etc.

This unique outsider-insider perspective is apparent in this biography. He seeks to present a full, frank, and generally appreciative picture of Mary Baker Eddy’s life and thought, and details her development in ways not portrayed at that date in biographies published by her Church. However, Aruthur Corey, a dissident critic of Eddy’s Church, later redacted portions unlike Studdert-Kennedy’s original work.

The mere publication of Knapp’s 1947 book by the Christian Science Church in 1991 caused great internal Church controversy. But from a distance of 30 years, researchers can study the meaning and role of prophecy in the early development of Christian Science. Knapp’s argument stems from his creative biblical justification of Eddy as the Woman of the Apocalypse.

A long-time favorite among Christian Scientists, Tomlinson’s work presents Eddy’s life and work in the most favorable light. A sincere student who knew her well in her last years, Tomlinson left to history his impressions of a leader inspired and guided by God. Witnessing her emotional and physical struggles, his admiration for her spiritual courage and strength inspired his hagiographic memoires.

This book is an interpretation of Mary Baker Eddy’s illustrated poem, Christ and Christmas, a symbolic expression of the evolution of Eddy’s Church, and especially Orgain’s argument against the legal finding of the ‘Great Litigation’ of 1921. Each verse of Christ and Christmas is developed into a full chapter of exegesis on the biblical account of Jacob and his wives.

​​According to Van Baalen’s 1938 account, Christian Science, along with several other American-born religions, qualified as a cult which challenged orthodox, evangelical Christianity. He began his section on Christian Science by stating that there can be no doubt as to the following few and sober facts (which are not documented), and he criticizes those who claim to be healed as foolish.

Before Conrad Moehlman’s scholarly 1955 rebuttal of Haushalter’s accusations of plagiarism against Eddy was published, Haushalter’s 1936 book had garnered a great deal of publicity. His charge that Eddy lifted Hegelian theology and established her chief doctrinal points in Science and Health from Hegel stems from a complicated (undocumented) tale of secret passage through one of Eddy’s early students.

Orgain is known to have authored this ‘anonymous’ book, a comparison of editions of Mary Baker Eddy’s Science and Health. Orgain’s goal was to show that each step for the Christian Science movement was the fulfillment of Jesus’s prophecy of the church he promised to build. Orgain thought Jesus’s church must necessarily await demonstration in the lives of Christian Scientists.

This compilation of both authentic and questionable statements recalled by students close to Mary Baker Eddy remains controversial, as acknowledged by the compiler, R.F. Oakes. Better known as the “blue book,” it consists of notes recorded in Eddy’s home. These students made collected copies of writings attributed to Eddy and her students available to those they considered ‘advanced’ students.

The value of Studdert-Kennedy’s 1933 work for researchers in the 21st century lies in the fact that it offers a rare depiction of Mary Baker Eddy shortly after her death that is neither hagiographic nor polemic. He also critiques other biographers for writing pseudo psychoanalyses rather than true biographies, a pretense for lashing out at will.

Smith, a prominent Christian Scientist who held many senior positions in the church, brought together this collection of articles originally published in The Christian Science Journal as a series titled “Historical and Biographical Papers.” The articles are divided into three parts: biography, organization and history; including Mary Baker Eddy’s childhood and beginnings of her career as author, healer, teacher, and organizer.

Prior to the publication of this book, Dittemore served in official capacities of the Christian Science Church. He was voted out of office in 1919, and he describes the motives behind his bitter campaign against the Church based on his (later proved to be false) belief in Mary Baker Eddy’s plagiarism. His accusations originated in an internal Church squabble.

Studdert-Kennedy presents the minority (and ultimately losing) view of the legal battle that erupted 10 years after Eddy’s passing known as the ‘Great Litigation’ that nearly brought Eddy’s church and publishing arm to a halt. This three-year trial would determine whether authority rested with the Christian Science Board of Directors who governed the Church or the Trustees of the Publishing Society.

Powell’s 1930 work intentionally challenges Dakin’s Biography of a Virginal Mind. It also contrasts with Powell’s own 1907 work, Christian Science: The Faith and Its Founder, which presented a far more negative view of Christian Science and Mary Baker Eddy. Powell, an Episcopal clergyman and an academic writer, made good use of his considerable access to the Church’s archival collections.

This 1930 biography on Mary Baker Eddy appears in this contemporary bibliography because of its role in Christian Science history. Without access to church archives and drawing on others who discredited her, Dakin’s biography reads like a conspiracy theory against Eddy. An important comparison can be made between Dakin’s and Lyman Powell’s biographies of the same year. 

Fisher’s 1930 polemic attitude against Mary Baker Eddy is evident in sarcasm and storytelling without documentation. For example, he claims, “Her wealth of repetition is such that it cannot fail to extort from the attentive reader a sentiment of bewildered and fatigued respect” (85-6) and that her “brains have been employed in the exploitation of a creed.” (81)

Johnson’s eye-witness account explains Mary Baker Eddy’s decisions during the period in which she established her church. Succeeding generations have wondered why Eddy created a church with a self-perpetuating Board of Directors and how some of her followers, such as Nixon, Woodbury, and Foster-Eddy posed such threats to the church. He discusses Eddy’s responses to internal power struggles within the movement.

​​Stetson’s scrap-book type collection is a rich resource for primary documents related to the intense relationship of devotion and ultimate excommunication between Stetson and her teacher, Mary Baker Eddy. The first chapter is a review of Stetson’s ordeal with the Church. Pictures of the two women illustrate the contrast between Stetson’s preference for ‘the crown’ and Eddy’s preference for ‘the cross.’

Bancroft’s story of Mary Baker Eddy’s life between the years 1870 and 1875, “as [he] knew her,” represents an unusual mix of profound admiration, tempered with an honest critique of her strengths and weaknesses at that time.  This is the period in which Eddy completed the first edition of Science and Health, and which is not otherwise well documented.

If Bellwald had had access to archival resources on Christian Science, he might have made a more accurate comparison between Christian Science and Roman Catholicism of the early twentieth century. His organizational approach to his study is well conceived, but he combines the resources of blatant polemics, Milmine and Peabody, with his own Catholic perspectives to denounce Christian Science.

​​This historically important book, available through the Mary Baker Eddy Library, records the court transcripts in their entirety of what later came to be known as the ‘Great Litigation.’ The case was argued between the Trustees of the 1898 Deed of Trust of the Christian Science Publishing Society and the Christian Science Board of Directors.

This article (1918) by Karl Holl (not a Christian Scientist) was a response to a critical review of Holl’s theological defense of Christian Science in a court case. Holl’s defense was neither apologetic nor polemic, but challenged scholars who did not follow the logic and religious teachings of Christian Science sufficiently–who found it easier to scoff than to analyze.

​​Stanger’s summary of Karl Holl’s article, “Scientismus,” in Der Herold is an appreciation of the thoroughness, accuracy, and sympathetic perspective of Holl’s overview of the Christian Science Church, its founder, Mary Baker Eddy, and its doctrines. Holl wrote for criminologists from the perspective of a non-Christian Science scholar, to correct the prejudice and injustice evident in many writings critical of Eddy.

Lea, not a Christian Scientist but a “Free Churchman,” mounts his 1915 defense of Christian Science by answering various questions raised by its clerical and medical critics who have been “blinded by professional and religious prejudices.” He builds his case through observing his “Personal Experiences of Christian Science Healing Work” (chapter XII) and including an appendix (F) of healing testimonies.

Stetson’s 405-page book is compiled by the New York City Christian Science Institute, with Stetson as its Principal, and serves as her defense against her excommunication from The Mother Church and her New York Church. The book includes the seven accusations from the Christian Science Board of Directors and the New York Church Committee’s efforts to vindicate Stetson. 

This 1,214-page scrapbook of Stetson’s own writings is the basis of her self-defense against the accusations and ultimate excommunication from her teacher, Mary Baker Eddy. Stetson blames her own disloyal students and others for attempting to destroy her and her work, while she (Stetson) remained loyal and loving toward Eddy.

Rawson claims that this book is obviously not a lecture upon, nor does it pretend to be an elucidation of, Christian Science, but is primarily an exposure of the innumerable fallacies of human theories past and present, made evident through the study of Christian Science. He represents himself as a student of scientific knowledge of natural science and practical metaphysics.

This flagship for Christian Science by Mary Baker Eddy is used as the denominational textbook and was intended by its author to “bear consolation to the sorrowing and healing to the sick” (xii). The book’s theological premise—that Christ Jesus taught and demonstrated the spiritual facts of being—precedes the metaphysical interpretation of scripture that grounds its healing system.

Peabody, legal counsel for Josephine Woodbury in a 1901 lawsuit against Mary Baker Eddy, lost the case, but continued accusing Eddy of immorality and abuse in this 1910 book. Peabody also supplied testimony against Eddy for McClure’s magazine, which led to another trial, the ‘Next Friends’ suit (that Eddy also won). Eddy had been counseled against publishing her 1901 response. 

Podmore’s 1909 study of mental healing establishes a trajectory from Mesmer’s dismissal of healing in the churches, through the materialism in animal magnetism, through the psychical side of Spiritualism, toward clairvoyant diagnoses of Quimby, and finally returning to the church in the arrival of Mary Baker Eddy’s religion. The book consists of a historical context for the mind-body experimentation.

This 1993 biography of Mary Baker Eddy is a reprint of the hostile original public domain book, The Life of Mary Baker G. Eddy and the History of Christian Science, by Georgine Milmine. Until this reprint appeared, authorship of the book had been attributed solely to Milmine; however, Cather’s involvement in the series was greater than she chose to admit.

This extremely important report covers the court trial, the ‘Next Friends’ suit against Mary Baker Eddy, which was dismissed. It includes records of pre-trial publicity, court proceedings, and press interviews, and is an important study for the American history of religion, the struggle between religion and science, medical and psychiatric history, legal precedence, and the powerful, long-lasting impact of yellow journalism. 

Mark Twain’s book on Christian Science is drawn primarily from articles he had written over the years for Cosmopolitan and other periodicals. He fully engaged his vivid imagination in creating this text, fueled by evidence (some true, some false) offered to him from hostile sources such as Frederick Peabody, who made a career out of defaming Eddy.

Wilbur began writing about Mary Baker Eddy in Human Life Magazine in December 1906, countering articles published about Christian Science and Eddy in the New York World newspaper. In response to Georgine Milmine’s series in McClure’s Magazine a few months later, Wilbur wrote her own series. This work has been criticized for its overly sympathetic tone and recurrent lack of documentation.

Gestefeld had been an adoring student of Mary Baker Eddy’s until she felt ready to extend her own ideas beyond her teacher. She thought of herself as evidence of the natural progression of what Christian Science should be. But she opposed Eddy’s strict boundaries, and the trajectory of Gestefeld’s writing moved toward eclectic views, contrary to Eddy’s particularism.

Mary Baker Eddy wrote of her first edition of Science and Health (when she was Mary Baker Glover) that it was her most important work and contained the complete statement of Christian Science,—the term she employed to express the divine, or spiritual, Science of Mind-healing. Her final version reflects a shift from a narrative to an explicitly religious discovery.